Daily Writing

Thursday, 9 January 2025

But you, when you fast, anoint your head and wash your face, Matthew 6:17

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And you, fasting, you anoint your head, and your face – you wash” (CG).

Jesus just stated words concerning how the hypocrites fast, noting that in their hypocrisy, they have received their reward. Now, instructing His disciples on how fasting should be conducted, He says, “And you, fasting, you anoint.”

The word aleipho, to anoint, is introduced. Of it, HELPS Word Studies says, “Anointing … usually applied olive oil on the face, to refresh a guest. Oil was also applied to the feet to soothe and show honor (courtesy, respect). Anointing shares a “penetrating comfort” to impart strength and healing (joy).” They also say that “Anointing brought healing and relief and hence became synonymous with gladness (festivity).”

This is the idea behind these words of Ecclesiastes –

“Go, eat your bread with joy,
And drink your wine with a merry heart;
For God has already accepted your works.
⁸ Let your garments always be white,
And let your head lack no oil.” Ecclesiastes 9:7, 8

What seems contrary to the idea of fasting, which is often associated with mourning, Jesus tells His disciples that they should outwardly display a sense of joy. As noted in the previous commentary, the only fast mandated in the law was that of the Day of Atonement –

“And the Lord spoke to Moses, saying: ²⁷ ‘Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls, and offer an offering made by fire to the Lord. ²⁸ And you shall do no work on that same day, for it is the Day of Atonement, to make atonement for you before the Lord your God. ²⁹ For any person who is not afflicted in soul on that same day shall be cut off from his people. ³⁰ And any person who does any work on that same day, that person I will destroy from among his people. ³¹ You shall do no manner of work; it shall be a statute forever throughout your generations in all your dwellings. ³² It shall be to you a sabbath of solemn rest, and you shall afflict your souls; on the ninth day of the month at evening, from evening to evening, you shall celebrate your sabbath.’” Leviticus 23:26-32

The afflicting of the souls was inclusive of fasting. Though anointing oneself, a symbol of joy and blessing, is seemingly contrary to the idea of fasting, when taken in light of this mandate of the law, it makes perfect sense. The Day of Atonement was the day when sins were atoned for.

God was graciously granting a covering and, thus, a release from their sins. Though afflicting one’s soul through fasting, it was also a day of the highest joy of all. This day anticipated the cross of Jesus Christ and the permanent removal of sin. It is the atonement in which Christians have rejoiced over for two millennia.

Being that the Day of Atonement was the only mandated fast of the law, any other fast would pale in comparison. Thus, one’s actions on this day set the benchmark for any other fasting that would take place. Therefore, Jesus next says to each disciple to “anoint your head.”

This is just what Solomon pointed out as a symbol of joy and being merry. Instead of walking around morbidly, a person should shine from the joyful oil that comes even with a heavy heart or an empty stomach. Further, He says, “and your face – you wash.”

Unlike the hypocrites who masked their faces, looking like the pall of death had come upon them, Jesus tells them to have a clean and bright countenance. Being of a happy countenance indicates one’s belief that all is ok. In understanding that God is in control, even on days of affliction or mourning, it is a way of showing the world that one actually believes this is so.

Life application: If you are on social media, it is often the case that you will see people who constantly moan about their situation. They are downers who will only bring others down. They are looking for sympathy and attention.

There are people that will reservedly note that there is trouble in their lives but will not dwell on it. There are also people who are positive all the time, even when you know that they have had trials, they are still upbeat.

Everyone has a different reason for how they project themselves. But if you know that people who are upbeat in an outward fashion, even when they may be suffering, calm your soul, then think about how you can calm others by presenting a similar attitude.

Do your best to show a cheery side towards others. It can be infectious and, despite your own troubles, you may cheer up someone who is worse off than you. This is good, and every good deed you do in faith as a Christian will receive its reward.

Glorious Lord God, help us to be positive and cheerful in this world, knowing that we are saved through the precious blood of Christ. May our joy in Your salvation radiate out to others so that they will want the same joy that we possess. Help us in this, O God. Amen.

Wednesday, 8 January 2025

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. Matthew 6:16

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And when you may fast, you be not just as the hypocrites, sullen-faces. For they mask their appearance that they may appear fasting to men. Amen! I say to you they obtain their reward” (CG).

In the previous verse, Jesus spoke about forgiving others. Next, He turns to another issue, beginning with, “And when you may fast.”

Fasting was already mentioned at the time Jesus fasted for forty days. The word signifies abstaining from food for religious or spiritual reasons. In the law, the people were to deny themselves on the Day of Atonement. This included not eating.

Later, there were several national days set aside as fasts based on events that took place in Israel’s history. Zechariah 7:1-7 refers to periods of fasting. Other fasts are noted in the Old Testament when the people were called to humble themselves before the Lord. In Luke 18:12, one of the Pharisees noted to the Lord that he fasted twice a week.

As for Jesus’ words about fasting, He continues with, “you be not just as the hypocrites, sullen-faces.” He uses the word skuthrópos, an adjective derived from two words signifying sullen and face (countenance).

Being plural, He is lumping all the hypocrites into one basket. They are hypocritical sullen-faces. Next, He explains why they shouldn’t be that way, saying, “For they mask their appearance that they may appear fasting to men.”

The verb aphanizó is used. It is derived from aphanés which means something not seen or not manifest. Thus, this verb form means to make unseen or render unapparent. To get the sense of the word, its use in James 4 may help –

“Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; ¹⁴ whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes [aphanizó] away.” James 4:13, 14

Probably, the idea is that when people are sick or miserable (whether actual or fake), their faces are expressionless. Thus, this probably isn’t people disfiguring their face, as if in pain, but rendering it pall-like, as if in near death. Along with that would come the “Ohhh, I’m soooo hungry.”

The whole thing would be a show for others to see and then consider how pious the person is to suffer in such a way. Of these people, Jesus says, “Amen! I say to you they obtain their reward.”

These people got what they wanted, attention from men. There was no point in actually fasting at all. But more, anyone can fake fasting and walk around pretending like he hasn’t eaten. So, not only do such people lose out on any rewards for their fasting before God, they also are not intelligent enough to know that they are also losing out on a nice meal for no reason other than presenting a show before others.

Life application: In Zechariah 7, it says –

“Now in the fourth year of King Darius it came to pass that the word of the Lord came to Zechariah, on the fourth day of the ninth month, Chislev, ² when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the Lord, ³ and to ask the priests who were in the house of the Lord of hosts, and the prophets, saying, ‘Should I weep in the fifth month and fast as I have done for so many years?’
⁴ Then the word of the Lord of hosts came to me, saying, ⁵ ‘Say to all the people of the land, and to the priests: “When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me? ⁶ When you eat and when you drink, do you not eat and drink for yourselves? ⁷ Should you not have obeyed the words which the Lord proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?”’” Zechariah 7:1-7

The Lord isn’t fooled by people’s external actions. He knows very well the attitude of the heart. The hypocrites of Israel should have known the words of Zechariah 7 and taken them to heart. But they only cared about doing their deeds before men. It demonstrates a complete lack of faith in the Lord. If He is the Lord, then they would know He knew their thoughts.

Thus, their actions demonstrated that they didn’t really believe in the Lord, or they didn’t believe that the Lord actually was capable of knowing the intent of their hearts. Either way, without faith, it is impossible to please God. Because of their lack of faith, their only reward came from showy appearances before others. What a dry and vapid existence.

Let us have faith that what we do and even what we think is known to the Lord. When we have such faith, we will hopefully align our actions, our words, and our thoughts with what is right in His eyes.

Lord God, help us to have faith, and in having faith, may we do what is pleasing to You and right in Your eyes. May we not be arrogant or hypocritical in our hearts. Instead, may what we do externally be a reflection of what is going on in us internally. Yes, Lord, help us in this. Amen.

Tuesday, 7 January 2025

But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. Matthew 6:15

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And if not you may forgive men their transgressions, neither – your Father – He will forgive your transgressions” (CG).

In the previous verse, Jesus said, “For if you may forgive men their transgressions, also your Father, the Heavenly, He will forgive you.” He now continues His words, telling what happens if the opposite is true. This begins with, “And if not you may forgive men their transgressions.”

In this instance, the matter concerns a transgression that is not forgiven. The context is an Israelite under the law. It has been seen that debts were to be forgiven according to the law. When a debt was not forgiven, it was a violation of the law.

As such, if someone were to not forgive a debt in the seventh year as required by Deuteronomy 15:1-6, they could expect that their sacrifice for sin would not be accepted by God.

As sinning against God is like a debt that needs to be repaid, Jesus elevates transgressions between one another to the same level, showing the true spirit and intent of the law by next saying, “neither – your Father – He will forgive your transgressions.”

Jesus’ elevation of the matter is like what He has done repeatedly already, particularly in Chapter 5, where He would say something like, “You have heard it said… but I say to you…” His words now follow that same elevation of a matter.

If someone refused to forgive a transgression, it would be handled like not forgiving a debt. Someone who would presume to come before God with a sacrificial offering for forgiveness would be treated in the same manner. No forgiveness would result.

Life application: Unfortunately, it is almost universal to shove these words of Jesus, spoken to Israel under the law about a matter of the interpretation of the law, into church-age doctrine.

If these words of Jesus are to be considered as meaning it is required for believers to forgive others unconditionally or they would not be forgiven, it would mean that salvation was based on our efforts, not the efforts of the Lord.

Jesus died for our sins. When we believe the gospel, we are saved. We are forgiven, at that time, for all of our sins – past, present, and future. Therefore, these words cannot be speaking of church age matters at all. The context negates 99.99% of the incorrect analyses of these words.

Therefore, to clear up the incorrect theology concerning forgiveness that permeates the church, a short exposition on the matter is necessary.

First, forgiveness is never required unless asked for. There is no biblical example where forgiveness is required without repentance. Repentance means “to change one’s mind.” In essence, I have offended another, and now I am changing my mind towards him and asking for forgiveness.

Every example given by people to the contrary is taken out of context. And context is always king.

1) Jesus on the cross said, “Then Jesus said, ‘Father, forgive them, for they do not know what they do’” Luke 23:34. People will say that Jesus forgave them, so you must too. First, Jesus didn’t forgive them, He asked the Father to. Secondly, the sin was unintentional (“they do not know what they do”). Third, after Jesus’ ascension, Peter explained what occurred and said to these same people that they must repent (change their mind about who Jesus is) or be destroyed and cut off. He even called them a “wicked generation.” The nation’s destruction occurred 40 years later when Israel was destroyed and the Jews were dispersed, just as Jesus predicted.

2) “But if you do not forgive men their sins, your Father will not forgive your sins” (Matthew 6:15). As noted above and in previous commentaries, this is taken entirely out of context. The context is the time of the law, and it is speaking of matters under the law of Moses.

3) “And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Ephesians 4:32). Again, “even as God in Christ forgave you” is the key. We had to receive Christ and believe the gospel first. Our forgiveness in Christ is potential only until we ask for it. It is only actual after that. Anything else is Universalism – a heresy.

4) “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. ⁴ And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him.’” (Luke 17:3,4). In this verse, which is Jesus speaking to Israel under the law, forgiveness clearly is based on repentance.

5) In a comparable passage in Matthew 18:35, people tend to only quote the forgiveness part – “So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” However, the entire parable is based on one getting on his knees and first asking forgiveness.

6) “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:23). Pretty clear here. Jesus’ disciples could retain the sins of others and they are not forgiven.

7) We are not (clearly not!) forgiven by God until we turn to Him and accept Jesus as Lord. The forgiveness is unconditional and offered to all –

“And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Ephesians 4:32) /// and /// “And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses” (Colossians 2:13).

However, this is not in effect without turning to God through Jesus Christ. To teach otherwise is Universalism, which, as noted above, is a heresy. In other words, the forgiveness of Jesus Christ is POTENTIAL to all, but ACTUAL only to those who accept it when the gospel is believed, meaning that Christ died for our sins. In essence, “O GOD, FORGIVE ME… A SINNER.”

8) When one says the Lord’s Prayer concerning the forgiveness of debts, it is an acknowledgment of God as Forgiver. It is asking for that forgiveness. It, therefore, would logically be the same with those who “trespass against us.”

The problem with the incorrect doctrine concerning forgiveness among Christians is that they confuse the offering of forgiveness with the granting of forgiveness. According to Paul in Ephesians 4 (above), we are obligated to offer it in the manner in which it was provided to us. We acknowledged our sin, and then God forgave us.

Christians are not required to forgive when there is no acknowledgment by the one who sinned against us, even though the state of forgiveness (willingness to) exists. We must keep the boxes separate, or we fall into sloppy, emotion-based theology.

Does God hold us to a higher standard than He has set between us and Him? No.

Matthew 6:15 is not referring to those in the church. In Christ, we have been forgiven. Now, we are to forgive others in the manner in which we have been forgiven. That is proper church-age doctrine.

Glorious God, thank You for the forgiveness of sins that we have because of what Jesus has done for us. When someone comes to us, asking for forgiveness when they have sinned against us, may we be willing to forgive them in like manner. Help us in this, O God. Amen.

Monday, 6 January 2025

“For if you forgive men their trespasses, your heavenly Father will also forgive you. Matthew 6:14

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“For if you may forgive men their transgressions, also your Father, the Heavenly, He will forgive you” (CG).

The previous verse completed the words of the Lord’s prayer. With that now finished, He makes a statement that must be based on one of the thoughts in the Lord’s prayer. He begins with, “For if you may forgive men their transgressions.”

Because these words begin with “For if,” He is tying what He will say to what He has said, which is certainly the words of verse 12. There, He said, “And You forgive us our debts as also we, we forgive our debtors” (CG).

Here, however, instead of debt, He speaks of transgression, using a new word, paraptóma. It comes from two words signifying a side-slip. In other words, a fault, offense, sin, trespass, etc. Such an offense is like a debt. As noted in verse 12, the word translated as debt is opheiléma.

It was found only there and in Romans 4:4, where Paul notes that the wages of those who work are like a debt that is owed. Sinning (a transgression against God) brings about a debt that must be satisfied. Under the law, this satisfaction was through the Levitical sacrificial system, each aspect of which anticipated the coming of the Messiah.

So, there are debts, and there are transgressions. As for the forgiving of the transgression in this verse, the verb is subjunctive, “If you may forgive.” This makes the words conditional on what lies ahead.

He is saying that there may be instances where someone is called on to forgive another. If he is willing to do so, then there will be a result. In the case of being called on to forgive, and if that forgiveness is granted, then “also your Father, the Heavenly, He will forgive you.”

Going back to the thought of a debt from verse 12, when a debt is owed, for it to be forgiven, the obvious implication is that the one owing asked for it to be forgiven, or there was a stipulation under the law that mandated it was to be forgiven. It cannot be that the debtor is forgiven without this. That would defy the point of carrying debts in the first place.

One carries a debt when helping out another. However, to simply forgive every debt without a reason means there was never a debt. Rather, it was a gift from the start because calling it a debt would be contrary to what a debt is. In other words, debts would not exist in any real sense.

And yet, the law allowed for debts. Jesus speaks of people owing one another in His teachings, including His parables. He has already acknowledged that not paying debts has consequences. For example –

“Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. ²⁶ Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.” Matthew 5:25, 26

Rather, in verse 12, and concerning debts, Jesus was appealing to the Law of Moses. In it, the holding of debts is perfectly acceptable. Further, the mandatory releasing of debts did not apply to everyone, only to those of Israel and only at a specific point in time –

“At the end of every seven years you shall grant a release of debts. ² And this is the form of the release: Every creditor who has lent anything to his neighbor shall release it; he shall not require it of his neighbor or his brother, because it is called the Lord’s release. ³ Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother, ⁴ except when there may be no poor among you; for the Lord will greatly bless you in the land which the Lord your God is giving you to possess as an inheritance— ⁵ only if you carefully obey the voice of the Lord your God, to observe with care all these commandments which I command you today. ⁶ For the Lord your God will bless you just as He promised you; you shall lend to many nations, but you shall not borrow; you shall reign over many nations, but they shall not reign over you.” Deuteronomy 15:1-6

This release was mandated by the law. To not do this according to the Mosaic Code would be a violation of the law itself. This is what Jesus was referring to. Jesus is now equating transgressions as a type of debt. When a transgression against another exists, there is a process that must be followed when someone asks to be forgiven for what he has done. This is the point of Jesus’ words.

Life application: The words of Jesus have to be taken in the context of when they were spoken. He is speaking to His disciples and teaching them concerning matters of the law. It would make no sense to say that He is speaking to the church. There was no church. The disciples had no idea there would be a church.

Rather, they were looking to the law and evaluating Jesus’ words based on it. They had no idea Jesus was going to die for the remission of sins. Instead, they had the Levitical sacrificial system set up for that. Taking Jesus’ words out of their intended context destroys the entire thought that is being presented.

Be sure to not take things out of their intended context.

Glorious God, may we evaluate each part of Your word in its intended context. Amen.

Sunday, 5 January 2025

And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen. Matthew 6:13

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And not may You lead us into temptation, but rescue us from the evil. For Yours, it is, the kingdom, and the power, and the glory to the ages. Amen” (CG).

In the previous verse, Jesus spoke of the forgiving of debts. Now, He finishes up the prayer, beginning with, “And not may You lead us into temptation.”

The word here has two main meanings. The first is the negative connotation of being tempted. The other refers to being tested, as in a trial. At times the two thoughts can overlap. A temptation arises that tests the caliber of the one being tested. The prayer is to be kept from being led into such a situation.

In James 1, it says –

“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. ¹⁴ But each one is tempted when he is drawn away by his own desires and enticed. ¹⁵ Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” James 1:13-15

Here Jesus’ prayer petitions the Lord to not lead a person into temptation. The thoughts seem contradictory, but this isn’t so. There is a difference between being led along life’s path while having to face temptation and actively being tempted by someone.

The Lord led Israel in the wilderness. He called Moses up the mountain, and while Moses was there for an extended time, the people were tempted to build a golden calf and worship it. God didn’t actively tempt them to do this. Rather, they were drawn away by their own desires into sin.

If God had fashioned the golden calf and placed it at the entrance to the camp, the situation would be different. Jesus is instructing the people to pray to avoid the process that may lead to temptation. In essence, “Lord, keep my life from bringing me to the point where I am tempted.”

The fact that Jesus says this indicates that praying for a life without such leading is perfectly acceptable. Understanding this, He next says, “but rescue us from the evil.”

This contrasts what was just said. The words “the evil” either refer to Satan, the one who tempts, or the state of falling into and acting on temptation. Either way, it is a prayer to not face such temptations, something that Job is specifically recorded as having gone through. The Lord allowed Satan to put Job through great trials of his faith. Jesus is saying that we can pray to not face such things.

As for the word rhuomai, translated as “rescue,” it is introduced here. It gives the sense of being drawn or pulled. It implies that danger is present and they are in need of rescue to be delivered out of it. As this is dealing with sin and its consequences, it is a petition to deliver a person from what is bringing about such a situation. Jesus next says, “For Yours, it is, the kingdom.”

It is an acknowledgment that God has the authority over such things and is fully capable of responding to such a prayer favorably. This doesn’t mean the response will be favorable. The Lord may allow a specific ordeal into one’s life for His own good purposes, such as when Joseph was sold off to slavery in Egypt. That served a greater purpose, and we must consider that our trials and afflictions may as well. Jesus next says, “and the power.”

The word dunamis is introduced here. One can see the root of our current word dynamite. It signifies power in both ability and strength. At times, it is translated as “miracle.” A miracle is something beyond the normally expected ability of someone, or that occurs beyond a normally expected result in a given event.

God has the power, both in capability and in strength, to effect His purposes as well as to bring about the petitions of His people if He so chooses. Lastly, Jesus says, “and the glory to the ages. Amen.”

The immediate purpose of granting the prayers of His people is to provide their relief as petitioned by them. But the ultimate goal of all such things is the glory of God. When such a prayer is favorably responded to, the Lord should be magnified for having delivered the response. In all things, the glory of God should be the paramount consideration in the lives of His people.

Life application: The second half of this verse is not found in many manuscripts. Therefore, it is not recorded in many translations. Which manuscripts are correct is hotly debated. Unless this can be definitively determined, it is best to include the words, footnoting them with the controversy.

To leave out something that is original, especially without footnoting it, will leave a deficiency in the word. To include it without a footnote would be to add to the word. But if it is footnoted, at least this would be known to the reader. Hence, footnoting should be used in translations if at all possible.

When starting a new translation of the Bible, be sure to read the preface and find out what the translators have done and why. The preface often contains such information, and it will help you know what is going on in the minds of the translators.

There is not normally a sinister plot to manipulate the word. However, there are times when purposeful manipulation takes place. If you are unsure of a particular translation, you can normally search the internet and get a competent evaluation of it. So, be diligent in your study of the word. When difficulties arise, research them. In the end, the more time you put into the word, the more you will get out of it as you live out your walk before the Lord.

Lord God, lead us on the proper path of faith, especially in knowing and rightly handling Your word. It is the tool You have provided for us to know You and to interact with You in matters of faith. So, Lord, guide us all our days as we search it out. Amen.